Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Genesis 1:5. God called the light day, and the darkness he called night— He gave them names as Lord of both, for the day is his, the night also is his. He is the Lord of time, and will be so till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. Let us then acknowledge him in the constant succession of day and night, and consecrate both to his honour, by working for him every day, and resting in him every night, and meditating in his law day and night.
Some have observed that the names here given to the two grand divisions of the day, are proofs of the expressiveness of the Hebrew language; יום jom, the day, expressing the tumult and business which attends it: and לילה lilah, the night, being derived from a word signifying the howling and yelling of the wild beasts, which then appear.
The evening and the morning— It is acknowledged by all, that each of these is put by a synecdoche for one half of the natural day. The darkness of the evening, or night, was before the light of the morning: it served as a foil to it, to set it off, and make it shine the brighter. It was on the ground of this and similar passages, that the Jews began both their common and sacred days with the evening. But this was not only the first day of the world, but the first day of the week. I observe it to the honour of that day, because the new world began likewise on the first day of the week in the Resurrection of Christ, as the Light of the world, early in the morning. In him the day-spring from on high hath visited the world; and happy are we if that day-star arise in our hearts.
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And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
And God called the light day, … — He taught men to call them so; day éøí , from the noise and hurry; night ìéìä , from the yelling of wild beasts. Darkness he created not, but only by accident; and yet not that, without some notable use. Much less that darkness of affliction which he is said to "create". Isaiah 45:7 "Unto the upright there ariseth light in darkness," Psalms 112:4 yea, light by darkness, as to Paul, whose bodily blindness opened the eyes of his mind. Luther said that God’s works are effected usually by contraries. Laertius. Opera Dei sunt in mediis contrariis
And the evening and the morning, … — Thales, one of the seven sages, had learned this truth by going to school in Egypt. For being asked whether was first, the day or the night? he answered, that the night was sooner by one day: Dια των εαυτων ενανια οικονομειτια ινα και μαλλον δαυμαξηται - Nazianz . as who should say, afore God had created the light, it must needs be confessed that out of him there was nothing but darkness. Evening separates by darkness, morning by light; so the one disjoins day from night, the other night from day. Only this first evening separated not, because light was then uncreated. Yet it was of God appointed, even then, to stand between light and darkness. In the first evening was heaven and earth created, and in the first morning the light, both which make the civil day called νυχθημεζον by the apostle. 2 Corinthians 11:25 And this (which doubtless is the natural order of reckoning the day, from evening to evening), was in use among the Athenians, Pliny, l. 2. c. 7. and is to this day retained by the Jews, Italians, Bohemians, Silesians, and other nations. Our life likewise is such a day, and begins with the dark evening of misery here; but death is to saints the daybreak of eternal brightness. Mourning lasteth but till morning. Psalms 30:5 Nay, not so long; for, "Behold at eventide trouble, and before the morning he is not." Isaiah 17:14 It is but a "moment," yea, a very little moment, and the indignation will pertransire , be overpast, saith the prophet; Isaiah 26:20 so "little a while" as you can scarce imagine, saith the apostle. ετι γαζ μικζον οσον οσον , Hebrews 10:37 If it seem otherwise to any of us, consider:
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That we have some lucida intervalla , some respires, interspiriates, breathing whiles. And it is a mercy that the man is not always sweating out a poor living, the woman ever in pangs of childbirth, … Genesis 3:16-19
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That this is nothing to eternity of extremity, which is the just hire of the least sin. Romans 6:23
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That much good accrues unto us hereby. Hebrews 12:10 Yea, this "light affliction, which is but for a moment, worketh out unto us that far more excellent and eternal weight of glory." 2 Corinthians 4:17 Oh, pray, pray "that the eyes of our understanding being enlightened by that Spirit of wisdom and revelation, we may know what is the riches of the glory of his inheritance in the saints," … Ephesians 1:17-18
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暂无译文。
Ge 1:6-8.
第二日。
6. 穹苍——即扩展——如锤打金属成板：大气层因在观察者看来似乎是承托水云之重量的天之拱顶而得名。借着大气的创造，覆盖地面的水中较轻的部分被吸上而悬于可见的天空中，而较大较重的质量留在下面。空气就这样“在水中”，即把它们分开；这既是大气的显然功用，便也是唯一被提及的；尽管大气也服务其他用途，作为生命与光明的媒介。
- IV. 第二日
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רקיע rāqı̂ya‛，“穹苍”；στερέωμα stereōma；רקע rāqa‛，“锤打铺展，如锤展金箔”。这穹苍并不被理解为固体，因为经上说飞鸟在其面上飞翔（Genesis 1:21）。它也被描述为发光的（Daniel 12:3），并被称为神圣权能的纪念（Psalm 150:1）。
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עשׂה ‛āśâh，“加工”，“用已有的材料制作”。
创造大能的第二项作为，施于众水之上——黑暗曾笼罩其上，坚硬的地壳仍被其覆盖。这浑浊汹涌的大水必须先被纳入秩序、限定范围，然后才能临到陆地。按照物质自然的定律，光或热必然是一切物理变化——尤其是气体和蒸气的产生——中不可或缺的因素。因此，在开创一个新的自然过程时，光的临在与活动是首要的条件。空气自然居于其次，因为它对植物和动物生命的维持同样不可或缺。因此，在这最后一次创造之工中，空气的调配是第二步。
Genesis 1:6
诸水之间要有穹苍。——为此，神如今使穹苍出现。这是指一边是大地，另一边是飞鸟、云彩和天体之间的那段空间间隔；我们知道其下部为空气所充满。将本章其他段落（Genesis 1:14, 1:20）加以比较，这一点会更清楚。
并将水分为上下。——看来，液态的水当时与另一大团的水相接触，后者呈浓雾和蒸气的形态，不仅悬在上空，而且实际覆在下层的水面上。穹苍的目的是将其下的水与其上的水分开。因此，真正作成的事，并不是创造那向上无限延展的空间（空间本身并非一物，只是容纳万物之处，无需创造），而是在其中确立预定的水的安排，即分成两团——一团在居间的穹苍之上，一团在其下。我们知道这是藉着大气作成的：大气以蒸气状态容纳大量的水，又以云的形态托住其中可见的一部分。这些反复出现、变幻不定的雾霭堆积，映入质朴观者的眼帘；当人看见草上的露水，或雨、雹、雪降在地上，结论便显而易见——在穹苍之上，无论远近，都储存着一眼看不见、却取之不竭的水的宝库，大地可以因此常得滋润和浇灌。
水蒸气本身，与其所混合的元素一样，是无形无质的；但遇冷凝结时，便以雾和云的形态显于眼前；冷到一定程度，便开始以可感触的形态——露、雨、雹或雪——降下。它一旦显于感官，便按其不同形态获得不同的名称。空气因无形体，原始的观察者不加注意，直到它流动起来，才得名为风。空气所占的空间仅称为穹苍，即我们与那些漂浮于上、悬于虚空（或眼所不能见之物）的各种天体之间的间隔。
与现今大气的状态相比，这次创造之动以前的世界状态，可称为一种扰动与混乱。空气与水之间关系的这种扰动如此之大，若非超自然的原因，便无法被纳入如今的秩序。先前的大气成分中是否含有其他有害或无害的气体，深渊之水是否曾溶解其他物质，我们无从得知。是否有火山或地下深处的剧变扰乱了那景象，把浓密的湿气与烟尘质团抬升到空中区域，经文也没有说明。混乱波及多广，我们无法断言；我们仅能确定，它遍及从这次创造到洪水之间人类所知的全部陆地。这混乱是暂时还是由来已久；这变化是藉着改变地球自转的轴心、从而改变太初人类之地的气候而实现，还是仅限于所论之区域的较小范围的变动——这些问题我们都未得启示，因为其解答与我们的福祉无关。一旦人类的福祉与这类知识有了任何关联，它终必以某种方式成为可及。
穹苍的引入使地面大为改观。那与下方深渊之水混杂的浓重晦暗的湿气与水汽被清除了。雾被提升到天空的高处，或消散为看不见的蒸气。一片铅灰色的云层仍遮蔽着诸天。但如今，一层纯净透明的空气间隔在上层与下层的水之间展开，笼罩着地面，适于一个新世界动植物的呼吸。
请注意，“要有”一词在此再次被用来表示大气新一轮调配的开始。因此，这并不意味着第二日绝对地创造了我们如今的大气，而只是表明用现成的材料将其构成——拣选并适当分配应有的元素；把一切如今混杂在外的元素归回原位；驱散那沉滞、令人昏沉的湿气；并确立清朗纯净、适合未来之人使用的空气。这些改变，无论其中的任何一项或全部，都足以满足此处所用表达的形式。
And God said, Let there be a firmament - Our translators, by following the firmamentum of the Vulgate, which is a translation of the στερεωμα of the Septuagint, have deprived this passage of all sense and meaning. The Hebrew word רקיע rakia, from רקע raka, to spread out as the curtains of a tent or pavilion, simply signifies an expanse or space, and consequently that circumambient space or expansion separating the clouds, which are in the higher regions of it, from the seas, etc., which are below it. This we call the atmosphere, the orb of atoms or inconceivably small particles; but the word appears to have been used by Moses in a more extensive sense, and to include the whole of the planetary vortex, or the space which is occupied by the whole solar system.
And God said, let there be a firmament in the midst of the waters,.... On which the Spirit of God was sitting and moving, Gen 1:2 part of which were formed into clouds, and drawn up into heaven by the force of the body of fire and light already produced; and the other part left on the earth, not yet gathered into one place, as afterwards: between these God ordered a "firmament to be", or an "expanse" (v); something stretched out and spread like a curtain, tent, or canopy: and to this all those passages of Scripture refer, which speak of the stretching out of the heavens, as this firmament or expanse is afterwards called; seePsa 104:2 and by it is meant the air, as it is rendered by the Targum on Psa 19:1 we call it the "firmament" from the (w) word which the Greek interpreter uses, because it is firm, lasting, and durable: and it has the name of an expanse from its wide extent, it reaching from the earth to the third heaven; the lower and thicker parts of it form the atmosphere in which we breathe; the higher and thinner parts of it, the air in which fowls fly, and the ether or sky in which the sun, moon, and stars are placed; for all these are said to be in the firmament or expanse, Gen 1:17. These are the stories in the heavens the Scriptures speak of, Amo 9:6 and the air is divided by philosophers into higher, middle, and lower regions: and so the Targum of Jonathan places this firmament or expanse between the extremities of the heaven, and the waters of the ocean. The word in the Syriac language has the sense of binding and compressing (x); and so it is used in the Syriac version of Luk 6:38 and may denote the power of the air when formed in compressing the chaos, and dividing and separating the parts of it; and which it now has in compressing the earth, and the several parts that are in it, and by its compression preserves them and retains them in their proper places (y): and let it divide the waters from the waters; the waters under it from those above it, as it is explained in the next verse; of which more there. (v) "expansio", Montanus. Tigurine version; "extensio", Munster, Fagius, Vatablus, Aben Ezra; "expansum", Junius, Tremellius, Piscator, Drusius, Schmidt, Sept. "firmamentum", V. L. (w) Id. (x) Vid. Castell. Lex. col. 3647. Fuller. Miscell. Sacr. l. 1. c. 6. (y) Vid. Dickinson. Physica "vetus et vera", c. 7. sect. 13, 14. p. 88, 89.
Genesis 1:5. God called, &c. — God distinguished them from each other by different names, as the Lord of both. The day is thine, the night also is thine. He is the Lord of time, and will be so till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. The evening — Including the following night, and the morning, including the succeeding day, were the first natural day, of twenty-four hours. Some, indeed, by evening understand the foregoing day as being then concluded, and by the morning the preceding night: but the Jews, who had the best opportunity of understanding Moses, who here declares the mind of God in this matter, began both their common and sacred days in the evening, see Leviticus 23:32. The darkness of the evening, preceding the light of the morning, sets it off and makes it shine the brighter.